Catherine the Great

This bitterness only hints at Sophia’s enormous resentment against her mother. The harm done to this small daughter by Johanna’s open display of preference marked Sophia’s character profoundly. Her rejection as a child helps to explain her constant search as a woman for what she had missed. Even as Empress Catherine, at the height of her autocratic power, she wished not only to be admired for her extraordinary mind and obeyed as an empress, but also to find the elemental creature warmth that her brother—but not she—had been given by her mother.

Even minor eighteenth-century princely families maintained the trappings of rank. Children of the nobility were provided with nurses, governesses, tutors, instructors in music, dancing, riding, and religion to drill them in the protocol, manners, and beliefs of European courts. Etiquette was foremost; the little students practiced bowing and curtseying hundreds of times until perfection was automatic. Language lessons were paramount. Young princes and princesses had to be able to speak and write in French, the language of the European intelligentsia; in aristocratic German families, the German language was regarded as vulgar.

The influence of her governess, Elizabeth (Babet) Cardel, was critical at this time in Sophia’s life. Babet, a Huguenot Frenchwoman who found Protestant Germany safer and more congenial than Catholic France, was entrusted with overseeing Sophia’s education. Babet quickly understood that her pupil’s frequent belligerence arose out of loneliness and a craving for encouragement and warmth. Babet provided these things. She also began to give Sophia what became her permanent love of the French language, with all its possibilities for logic, subtlety, wit, and liveliness in writing and conversation. Lessons began with Les Fables de La Fontaine; then they moved on to Corneille, Racine, and Molière. Too much of her education, Sophia decided later, had been sheer memorization: “Very early it was noticed that I had a good memory; therefore I was incessantly tormented with learning everything by heart. I still possess a German Bible in which all the verses I had to memorize are underlined with red ink.”

Babet’s approach to teaching was gentle compared to that of Pastor Wagner, a pedantic army chaplain chosen by Sophia’s fervently Lutheran father to instruct his daughter in religion, geography, and history. Wagner’s rigid methodology—memorize and repeat—made little headway against a pupil whom Babet had already described as an esprit gauche and who asked embarrassing questions: Why were great men of antiquity such as Marcus Aurelius eternally damned because they had not known of Christ’s salvation and therefore could not have been redeemed? Wagner replied that this was God’s will. What was the nature of the universe before the Creation? Wagner replied that it had been in a state of chaos. Sophia asked for a description of this original chaos; Wagner had none. The word “circumcision” used by Wagner naturally triggered the question: What does that mean? Wagner, appalled at the position in which he found himself, refused to answer. By elaborating on the horrors of the Last Judgment and the difficulty of being saved, Wagner so frightened his pupil that “every night at dusk I would go and cry by the window.” The next day, however, she retaliated: How can the infinite goodness of God be reconciled with the terrors of the Last Judgment? Wagner, shouting that there were no rational answers to such questions, and that what he told her must be accepted on faith, threatened his pupil with his cane. Babet intervened. Later Sophia wrote, “I am convinced in my inmost soul that Herr Wagner was a blockhead.” She added, “All my life I have had this inclination to yield only to gentleness and reason—and to resist all pressure.”

Nothing, however, neither gentleness nor pressure, could assist her music teacher, Herr Roellig, in his task. “He always brought with him a creature who roared bass,” she later wrote to her friend Friedrich Melchior Grimm. “He had him sing in my room. I listened to him and said to myself, ‘he roars like a bull,’ but Herr Roellig was beside himself with delight whenever this bass throat was in action.” She never overcame her inability to appreciate harmony. “I long to hear and enjoy music,” Sophia-Catherine wrote in her Memoirs, “but I try in vain. It is noise to my ears and that is all.”

Babet Cardel’s approach to teaching children lived on in the empress Catherine, and, years later, she poured out her gratitude: “She had a noble soul, a cultured mind, a heart of gold; she was patient, gentle, cheerful, just, consistent—in short the kind of governess one would wish every child to have.” To Voltaire, she wrote that she was “the pupil of Mademoiselle Cardel.” And in 1776, when she was forty-seven, she wrote to Grimm: